Yerushalmi Sukkah 3:11 ירושלמי סוכה ג׳:י״א

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country¹⁴⁴Anywhere in the world outside of the Temple Mount. one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden¹⁴⁵New flour is permitted for consumption by the `omer sacrifice of newly cut barley, by pharisaic tradition on the 16^th of Nisan; Lev. 23:14. In the Temple the sacrifice was brought early in the morning; therefore new grain was permitted on that day. Rabban Joḥanan ben Zakkai instituted that new grain should not be used until it automatically became permitted on the 17^th..
If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue¹⁵¹On Friday afternoon since the lulav may not be carried in the public domain on the Sabbath. As Mishnah 4:3 shows, this refers to any place outside the Temple Mount, where the obligation to take the lulav is biblical only on the first day.. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav¹⁵²Since the verse says: You shall take for yourselves on the First Day, implying it need not be yours on any other day.. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable¹⁶⁰He is not liable for a purification sacrifice even though bringing an object from the private into the public domain is a Sabbath violation (Mishnah Šabbat 1:1). since he took it out with permission¹⁶¹Not that he has permission to violate the Sabbath, but to take up the lulav which would be muqṣeh if the Sabbath were on another day of the holiday week..

HALAKHAH: It is written¹⁴⁶Lev. 23:40, the verse about the lulav and the 4 kinds.: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices¹⁴⁷The general exhortation to enjoy the holidays (Deut. 16:11,15) is read as referring to the joyous family meals connected with the holiday pilgrimage to the Temple. This interpretation would read the verse as duplicate of the same exhortation in Deut. 16:15.. There are Tannaim who state, the verse speaks of the enjoyment of the lulav¹⁴⁸This interpretation reads Lev. 23:40 separate from Deut. 16:15, commanding a lulav festivity in the Temple, “before the Eternal”, in addition to the requirement of taking the lulav on the first day, independent of location. Babli 43a.. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah¹⁴⁹It is obvious that instead of “well-being sacrifices” one has to read “lulav”. Since in this case there is a biblical requirement to take the lulav for seven days in the Temple, taking the lulav for seven days has biblical roots, and the statement about Rabban Joḥanan ben Zakkai makes sense.. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution¹⁵⁰Here one has to read “well-being sacrifices”. If the verse does not force a 7-day observation of lulav anywhere, Rabban Joḥanan ben Zakkai would have extended a purely customary observation from the Temple to the outside world. Since rabbinic extensions of Biblical prescriptions are legitimate only as “fences around the law”, extending any of these is unnecessary. Therefore Rabban Joḥanan ben Zakkai must have held that Lev. 23:40 refers to lulav(Note 149). Babli Šabbat11a.?

The colleagues asked before Rebbi Jonah: Since you are saying there, and you shall offer a gift to the Eternal seven days¹⁵³Lev. 23:8., there are no seven without a Sabbath¹⁵⁴In the detailed list of the holiday sacrifices, Num. 28–29, it is written in v. 28:24 that on the Holiday of unleavened bread there have to be sacrifices for seven days. Therefore the mention of the seven days of sacrifices in Lev. 23:8, in the holiday list whose emphasis is not on the sacrifices, can be read as emphasizing that these sacrifices have to be offered also on the Sabbath, the Sabbath prohibition being not applicable in this regard., why not similarly and you shall enjoy before the Eternal, your God, for seven days, there are no seven without a Sabbath¹⁵⁵By the argument of the preceding note, it should follow that the Sabbath prohibitions are nonexistent for taking the lulav on a Sabbath which is the first day of the holiday, since it was established in the preceding paragraph that the second part of Lev. 23:40 also refers to lulav.? He answered them, there is a difference, for it is written You shall take for yourselves on the First Day, He separated the first from them¹⁵⁶Since there is no direct evidence that the second part of Lev. 23:40 must refer to lulav.. Then it should push aside in the Temple, it should not push aside in the country¹⁵⁷Since both Lev.23:8 and Num. 28:24 refer to the Temple service, the argument should be transferable to Lev. 23:40.. Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and at another place included¹⁵⁸It would be reasonable to restrict the rules of lulav to the Temple.. But you shall take for yourselves everywhere, and you shall enjoy before the Eternal, your God, for seven days, in Jerusalem¹⁵⁹Since the first part of 23:40 is addressed to everybody everywhere, it excludes differentiating between Temple and outside for the rules of the first day. Since the rules “before the Eternal” refer either to the Temple, as in matters of sacrifices, or to the place of the Temple, as in the rules of Second Tithe (Deut. 14:26); by the previous argument this cannot apply to lifting the Sabbath rules on the first day, and, therefore, not to any other day..

The colleagues say, the words of Rebbi Yose¹⁶⁶The Tanna. are that a positive commandment pushes aside a prohibition¹⁶⁷The obligation to take the lulav has precedence over the prohibition of work on the Sabbath.. Rebbi Yose¹⁶⁸The Amora. told them, it is not from this¹⁶⁹Since the Sabbath involves both a prohibition of work and an obligation of rest, the argument of the colleagues is not applicable. but as Rebbi Ila said and as is stated there¹⁷⁰Babli 41b, Tosephta 2:10.: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands¹⁷¹A Cohen to pronounce the Priestly Blessing. or to read in the Torah, he hands it to another person¹⁷²In the Babylonian sources (Note 170): “Puts it down on the floor.”. If he put it down on the floor it is forbidden to move it¹⁷³In the Tosephta: Once he has completed his obligation he is forbidden to move it. In both versions of the baraita, if a person takes up the lulav and takes it outside when he does not need it any more on that day, he is liable for a Sabbath violation also for R. Yose..” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood¹⁷⁴Which is neither food nor implement and therefore not anything for which a general permission is given to be moved on the Sabbath. to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. ¹⁷⁵The text from here to the end of the paragraph is from Šabbat19, Notes 140–141; also Pesaḥim6:7, Yebamot 8:1 Notes 106–107. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.